Deuteronomy 4:29

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ¹ 

Deuteronomy 18:10

18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, ²  anyone who practices divination, ³  an omen reader, ⁴  a soothsayer, ⁵  a sorcerer, ⁶ 

Deuteronomy 22:20

22:20 But if the accusation is true and the young woman was not a virgin,

Deuteronomy 22:23

22:23 If a virgin is engaged to a man and another man meets ⁷  her in the city and has sexual relations with ⁸  her,

Deuteronomy 22:27

22:27 for the man ⁹  met her in the field and the engaged woman cried out, but there was no one to rescue her.

Deuteronomy 32:10

32:10 The Lord ¹⁰  found him ¹¹  in a desolate land,

in an empty wasteland where animals howl. ¹² 

He continually guarded him ¹³  and taught him; ¹⁴ 

he continually protected him ¹⁵  like the pupil ¹⁶  of his eye.

[4:29]  ¹ tn Or “mind and being.” See Deut 6:5.

[18:10]  ² tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.

[18:10]  ³ tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.

[18:10]  ⁴ tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).

[18:10]  ⁵ tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).

[18:10]  ⁶ tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.

[22:23]  ³ tn Heb “finds.”

[22:23]  ⁴ tn Heb “lies with.”

[22:27]  ⁴ tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.

[32:10]  ⁵ tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

[32:10]  ⁶ tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

[32:10]  ⁷ tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

[32:10]  ⁸ tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ⁹ tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ¹⁰ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ¹¹ tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.